for whom even themselves being Judges it would be an uncomely thing to wear a vail that is a womans habit so by the like reason was it as uncomely for a woman to be without a vail that is in the guise and dresse of a man And howsoever the Devils of the Gentiles sometimes took pleasure in uncomelinesse and absurd garbs and gestures yet the God whom they worshipped with his holy Angels who were present at their devotions loved a comely accommodation agreeable to Nature and Custome in such as worshipped him For this cause therefore saith he ought a woman to have a covering on her head because of the Angels Lastly he concludes it from the example and custome both of the Iewish and Christian Churches neither of which had any such use for their women to be unvailed in their sacred assemblies If any man saith he be contentious that is will not be satisfied with these reasons let him know that we that is we of the Circumcision have no such custome nor the Church of God For so with S. Ambrose Anselme and some of the ancients I take the meaning of the Apostle to be in those words Thus you have heard briefly what was the fault of these Corinthian Dames which the Apostle here taxeth From which we our selves may learn thus much That God requires a decent and comely accommodation in his House in the act of his worship and service For if in their habit and dresse surely much more in their gestures and deportment he loves nothing that is unseemly in the one or in the other TITUS 3. 5. By the washing of regeneration and renewing of the Holy Ghost THese words as it is easie to conceive upon the first hearing are spoken of Baptisme of which I intend not by this choyce to make any full or accurate tractation but onely to acquaint you as I am wont with my thoughts concerning two particulars therein One from what propriety analogy or use of water the washing therewith was instituted for a sign of new birth according as it is here called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the washing of regeneration The other what is the counter-type or thing which the water figureth in this Sacrament I will begin with the last first because the knowledge thereof must be supposed for the explication and more distinct understanding of the other In every Sacrament as ye well know there is the outward Symbole or sign res terrena and the signatum figured and represented thereby res coelestis In this of Baptism the sign or res terrena is washing with water The question is what is the Signatum the invisible and celestiall thing which answers thereunto In our Catecheticall explications of this mystery it is wont to be affirmed to be the blood of Christ That as Water washeth away the filth of the body so the blood of Christ cleanseth us from the guilt and pollution of sin And there is no question but the blood of Christ is the fountain of all the grace and good communicated unto us either in this or any other Sacrament or mystery of the Gospel But that this should be the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the counterpart or thing figured by the water in Baptism I beleeve not because the Scripture which must be our guide and direction in this case makes it another thing to wit the Spirit or Holy Ghost this to be that whereby the soul is cleansed and renewed within as the body with water is without so saith our Saviour to Nicodemus Ioh. 3. Except a man be born of water and the Spirit he cannot enter into the Kingdom of God And the Apostle in the words I have read parallels the washing of regeneration and the renewing of the Holy Ghost as type and countertype God saith he hath saved us that is brought us into the state of salvation by the washing of regeneration and the renewing of the Holy Ghost where none I trow will deny that he speaks of Baptism The same was represented by that vision at our Saviours Baptism of the holy Ghosts descending upon him as he came out of the water in the similitude of a Dove For I suppose that in that Baptism of his the mystery of all our Baptisms was visibly acted and that God sayes to every one truly baptized as he said to him in a proportionable sense Thou art my Son in whom I am well pleased And how pliable the analogy of water is to typifie the Spirit well appears by the figuring of the Spirit thereby in other places of Scripture As in that of Isay I will pour water upon him that is thirsty and slouds upon the dry ground I will pour my Spirit upon by seed and my blessing upon thine off-spring where the latter expounds the former Also by the discourse of our Saviour with the Samaritan woman Iohn 4. 14. Whosoever saith he drinketh of the water that I shall give him shall never thirst but the water that I shall give him shall be in him a well of water springing up to everlasting life By that also Ioh. 7. 37. where on the last day of the great feast Iesus stood and said If any man thirst let him come unto me and drink He that beleeveth on me as the Scripture saith that is as the Scripture is wont to expresse it for otherwise there is no such place of Scripture to be found in all the Bible out of his belly shall flow rivers of living water But this saith the Euangelist he spake of the Spirit which they that beleeve on him should receive Nor did the Fathers or ancient Church as far as I can finde suppose any other correlative to the element in Baptism but this of this they speak often of the blood of Christ they are altogether silent in their explicatioÌ„s of this mystery many are the allusioÌ„s they seek out for the illustration thereof and some perhaps forced but this of the water signifying or having any relation to the blood of Christ never comes amongst them which were impossible if they â—ad not supposed some other thing figured by the water then it which barred them from falling on that conceit The like silence is to be observed in our Liturgy where the Holy Ghost is more then once paralled with the water in Baptism washing and regeneration attributed thereunto but no such notion of the blood of Christ. And that the opinion thereof is novell may be gathered because some Lutheran Divines make it peculiar and proper to the followers of Calvin Whatsoever it be it hath no foundation in Scripture and we must not of our own heads assigne significations to Sacramentall types without some warrant thence For whereas some conceive those two expressions of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or sprinkling of the blood of Christ and of our being washed from our sins in or by his blood do intimate some such matter they are surely mistaken for those expressions have reference not to the
obedient unto their Masters and to please them well in all things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not purloining but shewing all good fidelity The Vulgar in both places useth Fraudare defrauding In a word the true signification of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is surripere suffurari aut clam subducta in commodum nostrum convertere whence Beza turns it by Intervertere Intervertit ex pretio and in Titus Intervertentes In the same sense it is used by the Septuagint in two severall places both pointing at the sin of Sacriledge One is in Achans story Iosh. 7. 1. where what we reade Achan took of the accursed thing the Septuagint renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he purloined the accursed thing that is the thing that was consecrated to God as all the silver and gold was ch 6. ver 19. for which cause when God relates to Ioshua Israels sin as the reason of their flying before their enemies he makes a distinction between Achans Sacriledge and his theft and dissembling ver 11. of the 7. Chap. saying For they have even taken of the accursed thing and have also stollen and dissembled also and they have put it even among their own stuffe The other is in 2 Mac. 4. 32. Menelaus his Sacriledge who stole the sacred Vessels is expressed by it Menelaus saith the Author supposing he had got a convenient time 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 stole certain vessels of gold out of the Temple and gave some to Andronicus and some he sold into Tyrus and the Cities round about The second expression of Ananias his Sacriledge is by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 deceiving or lying to the Holy Ghost or as it is repeated immediately after 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lying unto God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is fallo frustro mentior To deceive cozen lie as also the Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which peculiarly signifies Sacrilegious transgression as Lev. 5. 15. and in the story of Achan is in all those places as elsewhere rendred in Targum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to lie and the substantive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a lie and in Oaths and promises Non servo frango not to keep or to break them So Ananias his sin was a lying unto or breaking of promise with God for having vowed or promised unto him in his heart the whole price of the field he brought him but part thereof Both expressions point out the same fact which in regard of the matter was stealing or purloining in regard of the Vow and Consecration a breach of promise or lying unto God So that when Peter says in the third verse Why hath Satan filled thine heart to lie unto the Holy Ghost and to purloin of the price of the land The latter is the explication of the former and is as if it had been said Why hath Satan filled thine heart to lie unto the Holy Ghost in purloining the price of the land But what will some man say means this speciall expression of the Deity in the Person of the Holy Ghost why is Ananias said to have lied to the Holy Ghost rather then to have lied unto God only For lying unto God would bear the sense I speak of should not then lying unto the Holy Ghost seem to have something else or something more in it I answer Ananias his lie or breach of promise is applied thus in speciall to the Holy Ghost in respect of the prerogative of that Person as to stir and sanctifie so to take notice of the motions of the heart forasmuch therefore as Ananias his Vow and Promise which he broke was not such as men could witnesse or take notice of but such as his own heart or conscience only was privy to hence it is said to have been done under the privity of the Holy Ghost and he in the breach thereof to have lied unto him because that which none but the inward man knoweth of and is yet but in the purpose of the heart is under his privity There is a plain place Rom. 9. to this purpose I say the truth in Christ saith the Apostle I lie not my conscience also bearing me witnesse in the Holy Ghost that is the Holy Ghost who is privy to my conscience bearing me witnesse or my conscience which the Holy Ghost is privy to Some other places of Scripture I could name which may receive light from this notion but I am loth to meddle with them But for their interpretation who expound this lying unto the Holy Ghost of Ananias his hypocrisie I cannot well see how it can stand For Ananias dissembled not with the Holy Ghost but with men the Holy Ghost knew his heart well enough And the hypocrite properly lies unto men who guesse only by the outside and not unto God who knows the heart Others expound lying unto the Holy Ghost as if it were lying to try whether the Holy Ghost in the Apostles could discover him or not But this is an harsh and forc'd sense As for that in the 9. verse whereon it is grounded viz. How is it that ye have agreed together to tempt the Spirit of the Lord The word Tempt or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is mistaken the notion thereof in Scripture being otherwhile to provoke God by some presumptuous fact to anger as it were to try whether he will punish or not to dare God There is an evident place for this sense Numb 14. 22. Those men saith the Lord which have seen my glory and my miracles which I did in Egypt and in the wildernesse and have tempted mee now these ten times and have not hearkened to my voice 23. Surely they shall not see the land which I sware to their Fathers neither shall any of them that provoked me see it And thus much of the bare description of Ananias his sin Come we now to the aggravation thereof While it remained was it not thine and after it was sold was it not in thy power That is before it was sold was it not thine and being sold was not the money paid thee was not the price in thine hand Thou hast therefore no excuse for what thou hast done For there were two cases which might have excused Ananias for bringing but part of the price If either he had not been Dominus in solidum the full Proprietary of what was sold or had not received the whole price it was sold for For as for the first it is a rule in Law Quoties Dominium transfertur ad aâ—ium tale transfertur quale apud eum fuit qui tradit A man can sell no more then is his So that if Ananias had been owner but in part he had power to dispose but in part Secondly though he were Dominus in solidum the full Proprietary of the field and so had right enough to sell it yet had not the whole price been received and in his power and possession he might still have been excused for bringing but part thereof But Ananias could
whence it is probable that S. Peter in the foregoing passage of Angels referred also those chains of darknesse to reserving and not to delivering that is not that the evill Angels were now already delivered to chains of darknesse but reserved for them at the day of Judgement And thus much for clearing of the words of these two parallel Texts now what hath been anciently the current opinion of this point And first for the Jews it is apparent to have been a tradition of theirs that all the space between the earth and the firmament is full of troops of Evill spirits and their Chieftains having their residence in the air which I make no doubt S. Paul had respect to when he cals Satan the Prince of the power of the air Drusius quotes two Authors one the Book called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Munus novum another one of the Commentators upon Pirke Aboth who speak in this manner Debet homo scire intelligere à terra usque ad firmamentum omnia plena esse turmis praefectis infra plurimas esse Creaturas laedentes accusantes omnesque stare volare in aere neque à terra usque ad firmamentum locum esse vacuum sed omnia plena esse praepositis quorum alii ad pacem alii ad bellum alii ad bonum alii ad mulam ad vitam ad mortem incitant By praepositi I suppose he means such among the Spirits as are set as Wardens over severall charges for the managing of the affairs of mankinde subject to their powers This was the opinion of the Iews which they seem to have learned by tradition from their ancient Prophets For in the Old Testament we finde no such thing written and yet we see S. Paul seems to approve it Now for the Doctors of the Christian Church S. Hierome upon the sixth of the Ephesians tels us that their opinion was the same T is the opinion of all the Doctors saith he that Devils have their mansion and residence in the space between the heaven and the earth And that the Fathers of the first 300 or 400 years nor did nor could hold the evill Angels to have been cast into Hell upon their sin is evident by a singular Tenet of theirs For Iustn Martyr one of the most ancient hath this saying that Satan before the coming of Christ never durst blaspheme God and that saith he because till then he knew not he should be damned The same is approved by Irenaeus in his fifth Book and twentysixt Chapter Praeclarè saith he dixit Iustinus quod ante Domini adventum Satanas nunquam ausus est blasphemare Deum quippe nondum sciens suam damnationem Post adventum autem Domini ex sermonibus Christi Apostolorum ejus discens manifestè quoniam ignis aeternus ei praeparatus sit per hujusmodi homines he means those Heretiques who blasphemed the God of the Law blasphemat eum Deum qui judicium importat Eusebius 4. Hist. Cap. 17. cites the same out of both with approbation So doth Oecumenius upon the last Chap. of the first of S. Peter Epiphanius against Heresie 39. gives the same as his own assertion almost in the same words with Iustin and Irenaeus though not naming them Ante Christi adventum saith he nunquam ausus est Diabolus in Dominum suum blasphemum aliquod verbum loqui aut contra elationem cogitare expectavit enim Christi adventum put avitque se misericordiam aliquam assecuturum esse I will not enquire how true this Tenet of theirs is but onely gather this that they could not think the Devils were cast into Hell before the comming of Christ. For then how could they but have known they should be damned if the execution had already been done upon them Saint Augustine as may seem intending to reconcile these places of Peter and Iude with the rest of Scripture is alledged to affirm that the Devils suffering some hell-like torment in their aiery Mansion the Air may in that respect in an improper sense be called Hell But that the Devils were locally or actually in Hell or should be before the day of Judgement it is plain he held not and that will appear by these two passages in his Book de Civitate Dei First where he saith Daemones in hoc quidem aere habitant quia de Coeli superioris sublimitate dejecti merito irregressibilis transgressionis in hoc sibi congruo velut carcere praedamnati sunt Lib. 8. Cap. 22. The other where he expounds that of the Devils Mat. 8. Art thou come to torment us before the time that is saith he ante tempus Iudicii quo aeternâ damnatione puniendi sunt cum omnibus etiam hominibus qui eorum societate detinentur Lib. eodem Cap. 23. in fine The Divines of later times the Schoolmen and others to reconcile the supposed Contrariety in Scripture divide the matter holding some Devils to be in the Air as Saint Paul and the History of Scripture tels us some to be already in Hell as they thought Saint Peter and S. Iude affirm'd which opinion seems to be occasioned by a Quaere of Saint Hieroms upon the sixth of the Ephesians though he speaks but obscurely and defines nothing But what ground of Scripture or reason can be given why all the Devils which sinned should not be in the same condition especially Satan the worst and chief of them should not be in the worst estate but enjoy the greatest liberty It follows therefore that these places of Saint Peter and Saint Iude are to be construed according to the sense I have given of them namely that the evill Spirits which sinned being adjudged to hellish torments were cast out of Heaven into this lower Region there to be reserved as in a prison for chains of darknesse at the Day of Judgement 1 COR. 4. 1. Let a man so account of us as of the Ministers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Christ and Stewards of the Mysteries of God A Man would think at first sight that this Scripture did exceedingly warrant our use of the word Minister in stead of that of Priest and leave no plea for them who had rather speak otherwise Howsoever I intend at this time to shew the contrary and even out of this text that we have very much swarved herein from the Apostles language and abuse that word to such a sense as they never intended nor is any where found in Scripture I fayour neither superstition nor superstitious men yet truth is truth and needfull to be known especially when ignorance thereof breedeth errour and uncharitablenesse My discourse therefore shall be of the use of the words Priest and Minister wherein shall appear how truly we are all Ministers in the Apostles sense and yet how abusively and improperly so called in the ordinary prevailing use of that word I will begin thus All Ecclesiasticall persons or Clergy men may be considered in a
joyn themselves to the Lord to serve him and to love the Name of the Lord to be his servants every one that keepeth the Sabbath from polluting it and taketh hold of my Covenant namely that I alone shall be his God even them will I bring to my holy Mountain and make them joyfull in my House of Prayer their burnt offerings and sacrifices accepted upon mine Altar Then follow the words of Text For my House shall be called shall be it is an Hebraism a House of Prayer for all People What is this but a Description of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Gentile worshippers And this place alone makes good all that I have said before That this vindication was of the Gentiles Court Otherwise the allegation of this Scripture had been impertinent for the Gentiles of whom the Prophet speaks worshipped in no place but this Hence also appears to what purpose our Euangelist expressed the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 namely as that which shewed wherein the force of the accommodation to this occasion lay which the rest of the Euangelists omitted as referring to the place of the Prophet whence it was taken those who heard it being not ignorant of whom the Prophet spake Thirdly the circumstance of time argues the same thing if we consider that this was done but a few dayes before our Saviour suffered to wit when he came to his last Passeover How unseasonable had it been to vindicate the violation of legall and typicall sanctity which within so few dayes after he was utterly to abolish by his Crosse unlesse he had meant thereby to leave his Church a lasting lesson what reverence and respect he would have accounted due to such places as this was which he vindicated JOHN 4. 23. But the hour commeth and now is when the true worshippers shall worship the Father in spirit and truth For the Father seeketh such to worship him THey are the words of our Blessed Saviour to the woman of Samaria who perceiving him by his discourse to be a Prophet desired to be resolved by him of the great controverted point between the Jews and Samaritans whether Mount Garizim by Sichem where the Samaritans sacrificed or Ierusalem were the true place of worship Our Saviour tels her that this question was not now of much moment For that the houre or time was near at hand when they should neither worship the Father in Mount Garizim nor at Ierusalem But that there was a greater difference between the Jews and them then this of place namely even about that which was worshipped For ye saith he worship that ye know not But we Jews worship that we know Then follow the words premised But the houre commeth and now is when the true worshippers shall worship the Father in Spirit and Truth It is an abused Text being commonly alledged to prove that God now in the Gospel either requires not or regards not externall worship but that of the Spirit onely And this to be a characteristicall difference between the worship of the Old Testament and the New If at any time we talk of externall decency in rites and bodily expressions as fit to be used in the service of God this is the usuall Buckler to repell whatsoever may be said in that kinde It is true indeed that the worship of the Gospel is much more spirituall then that of the Law But that the worship of the Gospel should be onely spirituall and no externall worship required therein as the Text according to some mens sense and allegation thereof would imply is repugnant not onely to the practice and experience of the Christian Religion in all ages but also to the expresse Ordinances of the Gospel it self For what are the Sacraments of the New Testament are they not rites wherein and wherewith God is served and worshipped The consideration of the holy Eucharist alone will confute this Glosse For is not the commemoration of the sacrifice of Christs death upon the Crosse unto his Father in the Symbols of Bread and Wine an externall worship And yet with this rite hath the Church in all ages used to make her solemne addresse of Prayer and Supplication unto the Divine Majesty as the Jews in the Old Testament did by Sacrifice when I say in all Ages I include that of the Apostles For so much Saint Luke testifieth of that first Christian society Acts 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They continued in breaking of Bread and in Prayers As for bodily expressions by gestures and postures as standing kneeling bowing and the like our blessed Saviour himself lift up his sacred eyes to heaven when he prayed for Lazarus fell on his face when he prayed in his agony Saint Paul as himself saith bowed his knees to the Father of our Lord Iesus Christ He and Saint Peter and the rest of the beleevers do the like more then once in the Acts of the Apostles What was imposition of hands but an externall gesture in an act of invocation for conferring a blessing and that perhaps sometimes without any vocall expression joyned therewith Besides I cannot conceive any reason why in this point of Euangelicall worship Gesture should be more scrupled at then Voyce Is not confessing praising praying and glorifying God by voyce an externall and bodily worship as well as that of Gesture why should then the one derogate from the worship of the Father in Spirit and Truth and not the other To conclude there was never any society of men in the world that worshipped the Father in such a manner as this interpretation would imply And therefore cannot this be our Saviours meaning but some other Let us see if we can finde out what it is There may be two senses given of these words both of them agreeable to reason and the analogy of Scripture let us take our choice The one is That to worship God in Spirit and Truth is to worship him not with types and shadows of things to come as in the Old Testament but according to the verity of the things exhibited in Christ according to that The Law was given by Moses but Grace and Truth came by Iesus Christ. Whence the mystery of the Gospel is elsewhere by our Saviour in this Euangelist termed Truth as Cap. 17. ver 17. and the Doctrine thereof by Saint Paul The word of truth See Ephes. Cap. 1. ver 13. Rom. 15. ver 8. The time therefore is now at hand said our Saviour when the true worshippers shall worship the Father no longer with bloody sacrifices and the Rites and Ordinances depending thereon but in and according to the verity of that which these Ordinances figured For all these were types of Christ in whom being now exhibited the true worshippers shall henceforth worship the Father This sense hath good warrant from the state of the Question between the Jews and Samaritans to which our Saviour here makes answer which was not about worship in generall but about the kinde
of worship in speciall which was confessed by both sides to be tied to one certain place onely that is of worship by Sacrifice and the appendages In a word of the typicall worship proper to the first Covenant of which see a description Heb. 9. This Iosephus expresly testifies Lib. 12. Antiq. cap. 1. speaking of the Jews and Samaritans which dwelt together at Alexandria They lived saith he in perpetuall discord one with the other whilest each laboured to maintain their Country customes those of Ierusalem affirming their Temple to be the sacred place whither sacrifices were to be sent the Samaritans on the other side contending they ought to be sent to Mount Garizim For otherwise who knows not that both Jews and Samaritans had other places of worship besides either of these namely their Proseucha's and Synagogues wherein they worshipped God not with internall onely but externall worship though not with sacrifice which might be offered but in one place onely And this also may seem to have been a type of Christ as well as the rest namely that he was to be that one and onely Mediator of the Church in the Temple of whose sacred body we have accesse unto the Father and in whom he accepts our devotions and services according to that Destroy this Temple and I will rear it up again in three daies He spake saith the Text of the Temple of his Body This sense divers of the Ancients hit upon Eusebius Demon. Euang. Lib. 1. Cap. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Not by Symbols and Types but as our Saviour saith in Spirit and Truth Not that in the New Testament men should worship God without all externall services for the New Testament was to have externall and visible services as well as the Old But with such as should imply the verity of the promises already exhibited not by types and shadows of them yet to come we know the Holy Ghost is wont to call the figured Face of the Law the Letter and the Verity thereby signified the Spirit As for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 both together they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but once found in holy Writ to wit onely in this place And so no light can be borrowed by comparing of the like expression any where else to expound them Besides nothing hinders but they may be taken one for the exposition of the other that to worship the Father 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the same with to worship him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But howsoever this Exposition be fair and plausible yet me thinks the reason which our Saviour gives in the words following should argue another meaning God saith he is a Spirit therefore they that worship him must worship him in Spirit and Truth But God was a Spirit from the beginning If therefore for this reason he must be worshipped in Spirit and Truth he was so to be worshipped in the Old Testament as well as in the New Let us therefore seek another meaning For the finding whereof let us take notice that the Samaritans at whom our Saviour here aimeth were the off-spring of those Nations which the King of Assyria placed in the Cities of Samaria when he had carried away the ten Tribes captive These as we may reade in the second Book of the Kings at their first comming thither worshipped not the God of Israel but the gods of the Nations from whence they came Wherefore he sent Lyons amongst them which slew them which they apprehending either from the information of some Israelite or otherwise to be because they knew not the worship of the God of the Countrey they informed the King of Assyria thereof desiring that some of the captiv'd Priests might be sent unto them to teach them the manner and rites of his worship which being accordingly done they thenceforth as the Text tels us worshipped the Lord yet feared their own gods too and so did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Saint Chrysostome speaks mingle things not to be mingled In this medly they continued about two hundred years till toward the end of the Persian Monarchy At what time it chanced that Manasse brother to Iaddo the High Priest of the returned Jews married the daughter of Sanballat then Governour of Samaria For which being expelled from Jerusalem by Nehemiah he fled to Sanballat his Father in Law and after his example many other of the Jews of the best rank having married strange wives likewise and loth to forgo them betook themselves thither also Sanballat willingly entertains them and makes his son in Law Manasse their Priest For whose greater reputation and state when Alexander the Great subdued the Persian Monarchy he obtained leave of him to build a Temple upon Mount Garizim where his son in Law exercised the office of High Priest This was exceedingly prejudicious to the Jews and the occasion of a continuall Schism whilst those that were discontented or excommunicated at Ierusalem were wont to betake themselves thither Yet by this means the Samaritans having now one of the sons of Aaron to be their Chief Priest and so many other of the Jews both Priests and others mingled amongst them were brought at length to cast off all their false gods and to worship the Lord the God of Israel onely Yet so that howsoever they seemed to themselves to be true worshippers and altogether free from Idolatry neverthelesse they retained a smack thereof in as much as they worshipped the true God under a visible representation to wit of a Dove and circumcised their Children in the name thereof as the Jewish Tradition tels us who therefore always branded their worship with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or spirituall Fornication Just as their predecessors the ten Tribes worshipped the same God of Israel under the similitude of a Calf This was the condition of the Samaritan Religion in our Saviours time and if we weigh the matter well we shall finde his words here to the woman very pliable to be construed with reference thereunto You ask saith he of the true place of worship whether Mount Garizim or Ierusalem which is not so greatly materiall for as much as the time is at hand when men shall worship the Father at neither But there is a greater difference between you and us then of place though you take no notice of it namely about the object of worship it self For ye worship what ye know not but we Jews worship what we know How is that Thus Ye worship indeed the Father the God of Israel as we doe but you worship him under a corporeall representation wherein you shew you know him not but the houre commeth and now is when the true worshippers shall worship the Father in Spirit and Truth In spirit that is conceiving of him no otherwise then in spirit And in truth that is not under any corporeall or visible shape For God is a Spirit and they that worship him must worship him in Spirit and Truth that is 〈◊〉 〈◊〉 〈◊〉
〈◊〉 〈◊〉 not fancying him as a body but as indeed he is a Spirit For those who worship him under a corporeall similitude doe bely him according as the Apostle speaks Rom. 1. of such as change the glory of the incorruptible God into an Image made like to corruptible man Birds or Beasts They changed saith he the truth of God into a lie and served the creature 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 juxta Creatorem as or with the Creator who is blessed for ever Hence Idols in Scripture are termed Lies as Amos 2. 4. Their Lies have caused them to erre after which their Fathers walked The Vulgar hath Seduxerunt eos Idola ipsorum And Isa. 28. 15. We have made Lies our refuge And Ier. 16. 19. Venient gentes à finibus terrae dicent Verè mendacium possederunt the Chaldee hath coluerunt Patres nostri vanitatem in qua non est utilitas Nunquid faciet sibi homo Deos ipsi non sunt Dii This therefore I take to be the genuine meaning of this place and not that which is commonly supposed against externall worship which I think this demonstration will evince To worship what they know as the Jews are said to doe and to worship in spirit and truth are here taken by our Saviour for equivalents else the whole sense will be inconsequent But the Jews worshipped not God without Rites and Ceremonies who yet are supposed to worship him in spirit and truth Ergo to worship God without Rites and Ceremonies is not to worship him in spirit and truth according to the meaning here intended S. LUKE 24. 45. Then opened be their understanding that they might understand the Scriptures 46. And said unto them Thus it is written and thus it behoved Christ to suffer and to rise from the dead the third day OUr Blessed Saviour after he was risen from the dead told his Disciples not onely that his suffering of death and rising again the third day was foretold in the Scriptures but also pointed out those Scriptures unto them and opened their understanding that they might understand them that is he expounded or explained them unto them Certain it is therefore that somewhere in the Old Testament these things were foretold should befall the Messiah Yea S. Paul 1 Cor. 15. 3 4. will further assure us that they are I delivered unto you saith he first of all that which I received how that Christ died for our sins according to the Scriptures 4. And that he was buried and that he rose again the third day according to the Scriptures Both of them therefore are somwhere foretold in the Scriptures and it becomes not us to be so ignorant as commonly we are which those Scriptures be which foretell them It is a main point of our Faith and that which the Jews most stumble at because their Doctors had not observed any such thing of Messiah The more they were ignorant thereof the more it concerns us to be confirmed therein I thought good therefore to make this the Argument of my Discourse at this time to inform both you and my self where these things are foretold and if I can to point out those very Scriptures which our Saviour here expounded to his Disciples Which that I may the better do I will make the words fore-going my Text to be as the Pole-star in this my search These are the things saith our Saviour which I spake unto you while I was with you that all things must be fulfilled which were written in the Law of Moses and in the Prophets and in the Psalms concerning me Then follow the words I read Then opened he their understanding c. These two events therefore of Messiahs death and rising again the third day were foretold in these three parts of Scripture in the Law of Moses or Pentateuch in the Neb im or Prophets and in the Psalmes and in these three we must search for them And first for the first that Messiah should suffer death This was fore-signified in the Law or Pentateuch first in the Story of Abraham where he was commanded to offer his son Isaac the son wherein his seed should be called and to whom the promise was entailed That in it should all the Nations of the world be blessed What was here acted else but the mystery of Christs Passion to wit that the promised seed should make all the Nations of the world blessed by becomming a sacrifice for sin which that it might be the more evident the place is also designed the region of Mount Moriah there Abraham was bid to offer his son Isaac even where Messiah who was then in the loins of Isaac was one day to be offered upon the Crosse. The second prediction in the Law of Messiahs suffering death was by the slaying of Beasts for the atonement of sin in their sacrifices which were nothing else but shadows and representations of that offering upon the Crosse which Messiah was one day to make of himself for the sins of the world Which mystery of the end of those legall sacrifices was shewed in the former story of Abrahams offering Isaac For when he had now brought his son to the place appointed and had built an Altar and was now ready to slay him as he was commanded the Angel of the Lord stayed his hand and shewed him a Ram caught in a thicket by the horns which Ram Abraham took and offered for a burnt offering in stead of his son to signifie that the offering of the blessed seed was yet to be suspended and that God in the mean while would accept the offerings of Buls and Rams as a pledge of that expiation which the blessed seed of Abraham in the loyns of Isaac should one day make And thus much for the Law now I come to the Prophets wherein I finde three evident Prophecies that Messiah should suffer death The first is that famous one in the 53. of Isay the whole Chapter through I will not repeat it all but some two or three passages thereof ver 5. He was wounded saith the Prophet for our transgressions he was bruised for 〈◊〉 inâ—quities the chastisement of our peace was upon him and with his stripes we are healed And ver 7. He was oppressed he was afflicted yet he opened not his mouth he was brought as a Lamb to the slaughter 〈◊〉 as a Sheep before his Shearers is dumb so he opened noi his mouth Ver. 8. He was cut off out of the Land of the living for the transgression of my people was 〈◊〉 smitten Now that this Prophecy was one of those by which the Apostles used to prove this verity appears by the story of the conversion of the Eunuch Acts 8. unto whom Philip comming whilst he was in his Chariot reading this place of Scripture and hâ— thereupon asking Philip of whom the Prophet spake these words the Text tels us that Philip began at the same Scripture and preached unto him Iesus The